T::HE

ihlt ~taudard. ISSUED MONTHLY BY THE

Christian Association for the Dissemination of the Truth of Life and Immortality through Christ alone
EDITED BY
Geo. A. BROWN, Pastor of Mint Lane Baptist Church, Lincoln.
THE BIBLE STANDARD is devoted to the exposition of Biblical Truth, especially the doctrine of Conditional Immortality, the literal Resurrection of
the Dead, the Final Destruction of the Wicked, the Signs of the Times, the Second Coming of Christ, and His Personal Reign on earth.

" The Wages of Sin is Death; but the gift oj God is Eternal Life through Jesus Christ our Lord."

No. 20. MAY, 1879. Price Id.

OUR LONDON CENTRE.
THE time has now come for us to enlarge our work and lay
ourselves out for more extended usefulness. We find it
utterly impossible to make Lincoln the centre for our
publication work, and to -do what must be done for the
cause of truth. We have therefore turned our attention to
the obtaining a suitable place in the great centre of the
kingdom for our Publication Department, also for our
Association Offices. This step seems imperative for many
reasons. We have carefully weighed the matter over, and
have at last taken rooms in London for the development of
our work.
We have sought the advice and co~nsel of our brethren
who are on the Association Board, and have met with
nearly unanimous approval, whilst some have entered
into the matter with their whole heart, and have sub-
stantially helped us in maturing our plans, so that we
cannot but feel that our way is opened in the direction
intimated. None can deny the fact that a great work is
to be done in this great nation. We have great truths com-
mitted to us by One who calls upon every man who has
come to the light to do his duty-" Let your light shine,"
is the command of the Master. Can we refuse then to
occupy and utilize every meaus in our power to accomplish
this grand result? Shall we shut ourselves in and simply
look at great things and say they are beyond our power to
reach? Nay, brethren, we have stood still long enough.
Already some have realized the state-that the light which
was in them has become darkness through their neglect to
let it shine. We are not doing our duty to God nor to our
fellow-men, until we are doing all that lays in our power.
Do you, dear brother or sister, feel that you have as yet
done all you can to spread this heaven-born truth
which burns upon the altar of many hearts? Have you
turned over every stone? Have you gone to the uttermost
of your ability in this work? If not, God calls for that
latent strength which as yet has never been developed in
you. Have you done what you could? If not, remember
the unfaithful steward,-study the truth the Master em-
bodied in this illustration.
The work bravely commenced years ago by faithful men
of God, and much has been accomplished; but that work has
flagged, and those who have borne the weight for years have
felt its pressure too great, and have had to refrain from
entering into larger and wider fields of usefulness, on
account of the lack of sympathy and help from those who
ought to have held up their hands. We now come before
the be ievers, in Conditional Immortality and kindred
doctrines, of England, as an Association of Brethren who
are determined by God's help to keep these great truths
before the people. We mean by His aid to reach every
nook and corner of the land.
But in order to do this we must make all due preparation,
and it appears to us that our going to London and there
opening our Publication Rooms is one of the first steps
needful for our work. We must print, we must make
tracts and books, and also create channels through which
we can send those that are already in print. A great deal
of our literature is lying in the cellars of London publishers:
it needs circulating-it needs pushing and bringing to the
front, and this cannot be unless we take hold of the matter
in right good earnest, and shoulder the weight and carry
it with the prayer, " God speed the Truth" upon our hearts
and lips. We do not purpose launching out into any
great expenditure: we have an opportunity now of obtaining
the services of one who is willing to devote his time and
talent to this special work for a mere pittance -we cannot
call it a salary-for the sum which our brother who will
take charge of the Book-room asks for his services is simply
a sum requisite to get him the bare neoessaries of life.
We think we hear some of our readers saying, Well, what
do you want us to do? We reply by saying, We want you
182 THE BIBLE
to help, we want you to carry your share of the burden, we
want your heart, your sympathy, we want you to act as if
you believed that we are living on the very thresholdof the
judgment, We want you to beautify your faith in your
works. We want you to help us scatter the seed broadcast;
we want you to write, to preach, to lecture; and if you can-
not do either, we want you to help us print what others
write, and then keep a stock on hand to give to those who
are sitting in darkness.
We hear another say: Yes, but these are hard times, we
have lost a great deal of money lately. This may be, dear
brother, and let me say that the probability is that, the
times will be harder than we have yet seen them. And
further let me venture to say, that you have not lost your
money in the Lord's work; perhaps if you had invested
more in this market, you would be a richer man than you
are to-day.
And yet another says: I must curtail my expenditure.
This is wise, brother, but where do you purpose starting?
which end will you begin at? which will you let feel the
pinch first? Yourself or the Lord's uiork ] Many begin by
dropping their subscriptions to religious enterprises ; by
stopping their religious papers and periodicals; by ceasing
to contribute to the expenses of keeping an open door for
the purpose of bearing testimony. Brother, you will bring
leanness to your heart if you do this. You stand a very
good chance of becoming poorer every day if you adopt this
course.
We are not begging, but are simply directing your thoughts
to certain duties which you owe to God and your fellow-
men.
We undertake this work, believing that He who owns the
cattle upon a thousand hills, and who claims the silver and
the gold as His, will support and enable us to carry out the
work which so much burdens our hearts.
There are those who cannot write, or bear public testi-
mony, nor even spare one single sixpence; but they can
pray that God may open doors of usefulness for those who
can do all the above-mentioned things; they can pray for
the blessing of God to rest upon our efforts. To this class
we would say, "Brethren, pray for us."
We are expecting great things from our Heavenly Father.
We expect from Him means to produce literature enough to
flood the country; we expect from Him means to send out
men to declare the whole counsel of God to the people; we
expect from Him means to furnish us with a few large tents,
so that we can plant them in different parts of the country
-in the great centres of resort for summer pleasure-
seekers. "You are expecting too much," says a doubting
Thomas. It is for His glory we ask these things. It is for
the spread of His own most precious Gospel we make this
appeal to our Father. He knows that no other motive
STANDARD.
moves our hearts to take this work upon ourselves to
perform.
In conclusion, we would state that we hope to be in
possession of our London rooms by our next issue of Bible
Standard. We hope soon to send out catalogues of books,
tracts, &c., for sale at our London office, and we trust that all
who can will help us circulate the literature which we have
already on hand.
We also anticipate keeping an assortment of useful
standard works,-works which we shall be able to recom-
mend to our young men who are preparing to make them-
selves useful in the Master's service. May we then, dear
brethren, have your confidence, your sympathy, your love
in this great and important work which is laid upon us.
A PLEA FOR A CONSISTENT INTERPRETATION
OF SCRIPTURE.
" This lamp from off the everlasting throne
Mercy took down, and in the night of time
Stood casting on the dark her gracious bow,
And evermore beseeching men with tears
Ancl earnest sighs, to read, believe, and live."
Pollok.
IT must be painfully apparent to all who thoughtfully study
the diversity of interpretation put upon the words of
Scripture, and more especially those particular parts that
treat of the future state of mankind, that the great defectus
of the Christian religion is honest dealing with the Word of
.God.
Until men cease to mould the words of Holy Writ into
seeming accord with their own thoughts and opinions, our
Beliefs will never be free from error and contradiction.
While acknowledging that there exist passages in
Scripture which, if considered alone, will not bear a literal
interpretation, still, unless something is expressly stated to
the contrary, it is the evident intention of the Holy
Inspirator that the Words of Scripture should be taken in
their primary sense and meaning, otherwise our faith will
waver, and we are left in a world of mystery and doubt
as to which interpretation is true. It has almost invariably
been laid down as the rule of interpretation by the majority
of eminent theologians, that where a literal meaning will
stand it should be taken to be the correct meaning.
Even Dr. Angus, though not agreeing with the final
destruction of the wicked, coincides with this opinion. He
says (Hible Handbook; p. 150), "As all the writers of the
"Sacred Scriptures wrote or spoke to be understood, we
" must interpret their language as we interpret the language
" of common life."
And yet Dr. Angus, with the majority of Christians does
not and will not take the Bible in all its simplicity and
 THE BIBLE
plainness, but twist and turn the truths taught into de-
formed and extremely absurd doctrines.
For example, the usual interpretation of the word
" death" is " life in misery," which is directly opposite the
primary meaning of the word ; and the word " destruction"
is said to equal "preservation in agony," entirely the
reverse.
These illustrations will suffice to show what unjust t~'eat-
ment the Bible is subjected.
Let me ask all sincere Christians whether it is possible
that the Son of God and His Apostles would wilfully mislead
their followers by uttering words and conveying truths
through these words that were directly antithetical to the
primary meaning of them. I cannot believe it. And yet
this is simply what the Pulpits of Christianity now indirectly
teach. And if we prefer to believe that the Bible is
written to be understood literally, we have poured out
upon us an enormous amount of odium: theoloqicum, as many
have sadly learnt by experience, and we do not escape
being shunned and branded as worse than infidels.
Might is not always right. The truth has always been
revealed to and held by a faithful few, and though our
opponents are strong and cast upon us the stigma of the
worst of all hatred-Ecclesiastical hatred-truth must
conquer in the end. We have full assurance that we are on
the side of the right, and" fighting the battles of the God
of Israel," and this being so, let us patiently bear, without
retaliation, all that those who differ from us are pleased to
call us, and "hold fast the faith once delivered to the
saints. "
Even the slightest consideration of the subject, if con-
sidered untrammelled with pre-conceived opinions, and with
an earnest desire to get at the truth, will show the utter
absurdity of the words of Scripture as " spiritualized " by
professed teachers of Christianity. Let us take one
text as an example, where, speaking of the doom of the
impenitent it affirms (2 These. i. 8, 9)," Who shall be
punished with everlasting destruction." Now, what is the
construction the "orthodox" Christian teachers put upon
this verse? Why, simply and truly the reverse of what it
distinctly states. They say that "it does not mean des-
truction at all, but that all pleasure in eeietinq will be
destroyed." What! has Christianity been corrupted even
thus, that it refuses to believe a plain straightforward
statement of the Bible because it does not agree with their
beliefs. Is not this treating the word deceitfully? The
apostle says most distinctly" they that obey not the gospel
of our Lord Jesus Christ shall be punished with everlasting
destruction. "
We cannot but accept and believe them to mean (in
total submission to the Word of God) anything else than
just what they were intended to teach, that they who
STANDARD. 183
do not accept Christ shall be destroyed for ever. This
is a sample of the vile corruption. of the glorious plain-
speaking of the Bible that we hear from all quarters of the
theological world. Verily, if our Lord Jesus Christ visited
this earth once more, He would have reason to denounce
again the popular system of religion and repeat that strong
denunciatory language which He used to the Pharisees of
old. "Full well," He cried, "ye reject the commandments
of God that ye may keep your own traditions. Woe unto
you, Scribes and Pharisees! hypocrites! ye search the
Scriptures, for in them ye think ye have eternal life, but ye
will not come unto Me that ye might have life."
Allow me, con amore to point out to these tradition-taught
Christian teachers that it would be a direct untruth on the
part of the Apostles to say one thing and mean another.
How shall we decide what meaning to put upon words if the
literal is not the right meaning. Will anyone say that the
word" destroy" (in 1 Cm'. i. 19) is not literal, and yet it is
the same word as shown above. No one doubts that God
will, as He said literally, " dest1'oy the wisdom of the wise."
Oh! consistency, whither hast thou flown?
The dishonest dealing with the Word of God has trans-
formed thousands of earnest truth-seekers into outspoken
infidels and scoffers at our Holy Religion, and many
thoughtful men scornfully refuse to believe that the Bible is
a revelation from God, for if the literal meaning is not to be
taken they say it is a mere ignis fatuus to men groping for
light on the subjects of their life, death and subsequent
existence. Surely the Word was never written to cause
such outbursts of blasphemy which emanate from infidel
Societies, and which cannot but cause pangs of regret to all
who value their Bibles.
Christian! this is a matter for your deepest consideration,
your most earnest prayer. On it rests the truthful character
of your divine Master. "Search the Scriptures to see if
these things be so."-Thomas Ball, Liverpool.
•
THE FOLLOWING APPEARED in a. MANCHESTER
PAPER oj MARCH 27:
"A SOUTHGerman paper informs its readers that the Holy
Land has fallen out of the hands of the Turks into the hands
of the Jews. The great banking-house of the Rothschilds
has lent the Sultan the sum of 2,000,000,000 francs, and
has received in turn a deed of mortgage upon the entire land
of Palestine. It observes that as it is quite impossible for a
bankrupt and declining State like Turkey to pay back the
money, the Israelites may now count upon their return to
the Land of Promise ~s a clear certainty."
184 THE BIBLE
ITEM OF INTEREST.
LONDoN.-12, Red Lion Square, W.C.-On Wednesday
evening, March 26th, a Tea and Fellowship Meeting was
held here of a most interesting and profitable character.
Invitations had been sent to three other Gatherings in the
Metropolis, and as a result we had the pleasure of seeing
representatives present of four London Assemblies.
Among the better-known brethren present were Bros. R.
J. Hammond, of John's Wood, Dr. Haughton and J. S.
Freeman, of Clapham, W. Kellaway, of Stratford, and
several others. .former
After a very enjoyable Tea, Prayer was offered and a
Hymn sung, and as no formal arrangements for speaking
had been made, the brethren assembled were invited to take
part in the proceedings. Bra. Hammond led the way, and
sounded the key-note for following speakers, by his
suggestive remarks on the character of God. There were
two points, he said, now engaging the attention of men,
viz., the character of God, and the nature of man. The
world no doubt considered it our chief duty to study man.
Their favourite maxim was, "Man, know thyself." And
many Christians had given perhaps their largest share of
attention to the nature of man; but the speaker felt
that ~the first duty of man was to know God, for
to know God was to know good, because God is
good, His very glory consisting in His goodness, as
when Moses said, "Shew me Thy glory;" the Lord were very willing to unite in the future, but as to uniting
answered, " I will make all My goodness to pass before
thee." The speaker then alluded to our own parting
salutation as showing that there was in men's minds a .
deep-rooted belief in the goodness of God, else why would
friends at parting, each desire that the presence of God
should be with the other,-our "Good-bye" really being behalf of the meeting the great pleasure he felt in seeing so
simply an abbreviation of the ancient salutation" Go.i be
with you." This inherent conviction of the goodness of God
was no doubt that which layed at the bottom of that
specious error, "The theory of Universal Salvation," the
objection being raised that if God was so good, how
could He destroy so many of His creatures? and this was
urged as a dark blot on the character of God; but in reality
there is no dark blot,-this is the day of grace, and God is
willing and able to pardon the vilest sinner, if he confesses
and repents of his sin. God will by no means clear the
guilty. He could not pardon sin unrepented of. What
gain would there be from the admission of multitudes of
stiff-necked unrepentant sinners into the kingdom of heaven?
it was perfectly in accordance with the goodness and justice
of God to destroy such. The speaker concluded by warning
the brethren against tampering with Universalism. His some
remarks were felt to be very valuable, and were much
appreciated.
Dr. Haughton followed, and carried on the thought thrown
STANDARD.
out by the previous speaker: God being good, His message
to us partook of His own character, the Gospel being well
described by those two good old Saxon words, "God's
SpeJ," or " Good News; "he said this was how we might
test the various Gospels that are presented to us-were they
good news or not? If it was not good news, it was not
God's Gospel, and the predestination of millions of men to
eternal torture in hell-fire could never have been of God.
Speaking of predestination, the speaker depreciated the way
in which some Christians use Hom, viii. 29, using the
part of the verse to prove election, but shutting
their eyes to the purpose of that election as unfolded to us
in the latter portion of the verse, which was in order that
we might be conformed to the image of His Son it was our
desire to be increasingly like Him, but, oh, how unlike Him
the best of us are; but this was our hope, that growing in
His likeness here, that likeness would be perfected in us at
His coming. "Beloved, now are we the sons of God, and
it doth not yet appear what we shall be: but we know that,
when He shall appear, we shall be like Him, for we shall
see Him as He is." He could say, in the words of the
Apostle's Creed," I believe in the communion of saints,"
but, alas I how many there were who repeated those words
merely as a matter of form without ever practically showing
their belief; there were many believers who expressed a
hope to meet their brethren bye and bye in the glory,-they
and meeting with one another now, that was quite another
matter, and a practice they could not conform to. The
speaker concluded with a few practical thoughts on the
Family Life of the Church.
After a hymn had been sung, Bra. Davis expressed on
many friends present, and spoke of the strength and support
it gave to be associated with others of a like precious faith
with ourselves. He then briefly sketched the history of the
meeting in Red Lion-square, and expressed a hope that
before long we should be able to take a more public position
(the meetings at present being confined to believers, there
not being sufficient accommodation for preaching the Gospel,
lecturing, &c).
Bro. W. Kellaway followed, and expressed himself as
feeling quite inspired by what he saw and the precious
truths he had heard. Following up the thoughts of the two
first speakers, he said that God was not only good, but that
He had proved His goodness to us; the illustration he gave
of this was very appropriate: he said, how should we know
God was good, unless in some way he had proved it, or in
form embodied it. The talent of the painter, for
instance, was not known except he embodied his conception
in a picture, taking materials and causing the canvass to
glow with life and interest, thus his talent was manifest to
 THE BIBLE
all. The genius of the inventor was learned by the pro-
duction of some beautiful or useful thing. The skill
of the Sculptor was made apparent by his production
of a beautiful figure from the rough block of marble,
and so neither was God known to be good and
merciful, except as He showed his goodness and pity to
some of the human race, making them subjects of His grace,
and monuments of His mercy, and so He exhibits to the
world and the entire universe that He is good. Our dear
brother concluded by expressing on behalf of the Stratford
friends, their hearty sympathy and fellowship with us as a
Meeting, and praying that God's abundant blessing might
rest upon us.
It was then proposed that the Brethren from the various
Gatherings should meet thus for fellowship and conference
I
once every three months. This was agreed to, the time
and place for the next meeting being left open.
By this time it was getting somewhat late, and after a few
words from Bro. Dierden, the Benediction was pronounced,
and a most happy and enjoyable meeting was brought to a
close.
It is earnestly to be hoped that such meetings may not be
without their effect in helping to promote that love and
unity among brethren in London, which is so much to be
desired.-H. H. Murras},
A GENERAL EXPECTANCY.
THEltE is a general, nay, almost universal anticipation of
some great event, which is shortly to transpire. All see
some majestic foreshadowings before them. As in ancient
days, when in the wilderness of Judea, John proclaimed the
approach of the kingdom of GOD, so now, "all are in
expectation," looking for and hearkening unto the coming of
some great event. What shall it be? Some say a con-
verted world; but this is contrary to the appearances,
analogy, Scripture, reason, fact, and the universal faith of
the Church for more than 1400 years.
The infidel, the spiritist or necromancer, the politician
and the sage, all babble of coming good; but as to what,
and when, and how it shall come, they are in Egyptian
darkness. The Scriptures give a definite hope; they point
. the eye to a safe goal-they point to the coming of "the
Anointed of God-the Redeemer of the world "-the Desire
of all nations-" Him of whom Israel's prophets and Christ's
apostles have clearly spoken," to make restitution of all
things, and Whom heathen sages have dimly foreseen.
We are reminded of Confucius, the great teacher of the
Chinese, who 2500 years ago vainly strove to reform and
elevate his nation. Failing in this, he was forced to turn to
a future hope, and promised them according to the sacred
book, "Tsh01mg-Young,"-" A great Holy One, who shall
STANDARD. 185
appear in the latter days, to Whom nations look forward as
fading flowers thirst for rain. He shall be born of a virgin,
whose name shall be (Ven-Vang), i.e., Prince of Peace. It
shall be the prerogative of that most Holy One-the Holy
One of all ages and nations-to unite all the ways of
wisdom, and to attain to the perfection of all virtues. His
all-penetrating spirit, His prudence, virtues, and 'counsels
shall govern the world without the prestige of power. The
nobility of His heart, His magnanimity and humility, will
unite all interests ,and win all hearts. The nations seeing
Him will prostrate themselves before Him, and hearing Him,
they shall be convinced, and with one voice praise His
works. The whole world shall re-echo with the praises of
His name and glory.
China shall see the rays of His glory approaching, which
shall penetrate even to the savage nations and to the
unapproachable wilderness, or there were no ships can
reach."
The testimony of Zoroaster, in his Zendavesta (Word of
Life) is equivalent. In the last time, he says, a man shall
appear named Orhandeberja, i.e., " Man of the World," who
will adorn the world with religion and righteousness.
Kings shall obey Him, and all His understandings shall
prosper. He shall give victory to true religion. In His
time rest and peace shall prevail, all dissensions cease, and
all grievances be done away. (The Messiah, as predicted in
the Pentateuch and Psalms, by J. R. Wolfe, page 81.)
When the Lord comes, saith the Karen teacher, the dead
trees will blossom again, the tigers and serpents will become
. tame; there will be no distinction between rich and poor,
and universal peace will bless the world. (Memoirs oj 1111'S.
Mason, Voice of the Cliurcli, page 43.)
In the Scandinavian Mythology, concerning Rajnarok, the
twilight of the Gods, or the end of the world, after Tor
(the strongest of the Gods), contends with the serpent Mid-
gard and slays him, the sun and the moon grow dark,
and the stars fall from heaven. Tutur scatters fire around
him, and then is consumed, and finally sinks into the ocean.
After this springs up a new and perfect world. Evil has
now disappeared. From the ocean rises a new and eternally
verdant earth with running streams and perpetually self-
renewed harvests. The Almighty, whose name must not
even be mentioned, comes himself to govern and to judge
all. The good shall inhabit the magnificent castle" Gimile,"
which is more beautiful' than the sun, and covered with
gold. (Scandinavian jvlythology, page 332, Sept., 1841.)
Such have been the hopes on which heart-sick humanity
hath stayed its fainting soul in the ages of gloom which are
past. Buried in shadows of darkness, men still look forth
for light.- And never could their hopes rest upon the
triumphs of humanity, or the success of principles, until
they grasped the idea of a coming and Divine One, who
186 THE BIBLE
should redeem man and restore harmony to the world. One
who should fulfil that primal prediction delivered in Eden,
and thus bruise the serpent's head, which is equivalent to
the term, He shall make restitution of all things, when God
shall send Jesus Christ again, i.e., the. second time, without
sin unto salvation.
Have all nations thought and hoped, trusted and sighed,
in vain for a coming day-spring from on high? Nay, verily
the word of God has illumined, and defined, and shed lustre
on the dim and shadowy hopes of ages past. God hath
spoken, and He will make it good.
NOTES ON MATT. x. 25-28.
" FEARthem not therefore: for there is nothing covered that
shall not be revealed; and hid, that shall not be known.
What I tell you in darkness, that speak ye in light: and
what ye hear in the ear, that preach ye upon the house-tops:
And fear not them which kill the body, but are not able to
kill the soul; but rather fear Him which is able to destroy
both soul and body in Gehenna."
Luke xii. 4, 5, reads :-" And I say unto you, my friends,
be not afraid of them that kill the body, and after that,
have no more that they can do. But I will forewarn you
whom ye shall fear: Fear Him, which after He hath killed
hath power to cast into Gehenna; yea, I say unto you,
fear Him."
Matthew, who wrote in the Hebrew idiom, uses the term
soul and body as comprehending the whole being, which only
God could kill, so as never to be raised to life again. But
Luke, who wrote in purer Greek, in relating the same dis-
course omits the term soul.
Harwood translates Matt. x. 28 thus :-" Fear not those
who can only inflict upon you bodily pain and tarture, and
deprive you of a precarious being-but whose power extends
no. further. But let that great Being be the object of yaur
fear, Who. can involve bath soul and body in total and
everlasting de~truction. Let that Being, I repeat it, be the
object of your constant fear."
This rendering, we think, expresses the true idea: None
but those who are completely blinded by the idea of the
immortality of the soul would ever think of finding it in
these passages. The one plainly teaches that Gad is able
to DESTRaythe S01tl, and clearly intimates, if the warning be
not heeded, that He will do. it; that He will destroy the
soul and bady; that is, both life and being, in Gehenna.
Men might kill the bady or person far a time, but could not
prevent his resurrection to. life again; but Gad could not
only kill, or take away the life we at present have from
Adam, but could destroy him altogether. This destruction
would be an everlasting destruction,
Rev. W. G. Moncrieff, of Edinburgh, observes that, "The
only legitimate made of interpreting the text is, in our
STANDARD.
opinion, to understand it as affirming that God only can
destroy a soul, a life, a human being's existence for ever;
and that this will be the doom of all apostates and of all
the ungodly. Persecutors may destroyn Christian's life
now, and far a little while, but at 'the last day' he will be
raised to honour, glory, and immortality I When Gad
destroys a man, a soul, a life, or a living being in Gehenna,
he is quenched for ever; the second death is to be followed
by no resurrection. 'He who findeth his life,' he who keeps
his life at the expense of his love to Jesus, shall at last lose
it in Gehenna's fire; and he that loseth his life [psuclien},
or lays it down for Jesus, shall find it at the resurrection of
the just, and retain it through unending ages."
EVERLASTING PUNISHMENT.
THE following remarks, penned by the Rev. H. Constable,
are worthy of attention :-
" There are some who. tell us that the eternal deprivation
of a blessed life is not an eternal punishment. They think
the punishment is over the moment that the pains of the
second death have ceased to.be felt. What do. such reasoners
mean? Is the punishment of death inflicted here by human
laws upon criminals aver when the criminal is dead? No;
it has then only begun. It lasts in all its farce far every
year, every day, every moment of that life of which it has
deprived the criminal. Else that death which all legislature
has esteemed the greatest punishment, and which same men
think too great to be inflicted even far the greatest crimes,
is of all punishments the shortest and least. But such is
not man's judgment of death. He esteems it, and justly,
the greatest, the sorest, the mast lasting punishment he can
possibly inflict. He thinks sa, utterly irrespective of anything
he may believe, with or withaut reason, will happen after
death. Death is thus esteemed whether it is inflicted up an
the good man or the evil. Death is thus esteemed by those
who believe that rewards and punishments commence with the
separate soul, or who. believe that Hades is a silent land of
sleep and unconsciousness far all, good and bad alike.
Death· is thus esteemed by those Christian nations who.
believe on Gad's Ward in a future life, and by the great
Chinese family of four hundred million souls, who. have no
hope and no. fear beyond the grave, because they think that
death is far all alike, a long eternal sleep.
"And thus we are to. judge of that second death in
Gehenna which is to. all the last, whenever it comes, an
everlasting sleep. It has deprived the sinner, not of a few
brief chequered years of mingled jay and sorrow, but of an
eternal life, across whose brightness comes no shade, no.
sadness, no. change; which ever stretches an into. the limit-
less future, and finds its peace and jay growing and deepen-
ing. Is not the deprivation of this life for sin an eternal
punishment? Yes; it is a punishment which the lapse of
 THE BIBLE
countless ages shall not reverse: it is a destruction from
which eternity itself will not restore. No message of mercy
will again be sent to those lost ones. They die in the second
death to rise and live no more. No powerful voice will ever
sound in those deaf ears. No breath from God, the Life-
Giver, ever enters into those dry bones, lays sinews upon
them, brings on them flesh, covers them with skin, puts
breath into them, and causes them to live once more.
" The angel of death has spread his wings npon the blast
of judgment, and breathed upon that exceeding great army
which has followed here the banners of the prince of dark-
ness, and, 10 1 when they who have here followed the Prince
of Life shall have arisen in the morning of their endless
being, they shall behold the lost sink, one after another, into
the slumber of everlasting forgetfulness, and loud shall rise
their note of praise to God, Who has thus, in a just judg-
ment, blotted out evil from His world, and made all things
once more very good."-(The Sinner and his End.)
SHEOL; OR "MAN IN DEATH."
THE testimony of God's word respecting the state of the
dead is by no means confined to a single passage, and that
passage only presented to us in some parable or figurative
illustration which has no bearing upon the question at
all, but the Bible treats the subject with much direct
and telling evidence in many parts of the Scripture.
We shall bring before our readers a few of the passages
bearing directly upon the question of the intermediate state.
Says David, "The enemy hath made me to dwell in
darkness as those that have been long dead." Then certainly
the dead are in the darkness of sheol, Andthe Psalmist, in his
affliction, felt a premonitory shadow of death. He ap-
proached the gateway of the under world, but without any
intimation of light being descried- to relieve the profound
doom and desolation of the place. Job exclaimed, " Let me
alone, that I may take comfort a little before I go whence
I shall not return, even to the land of darkness, and of the
shadow of death; a land of darkness, as darkness itself, and
of the shadow of death, without any order, and where the
light is as darkness."
This is very plain indeed. Darkness four times applied
to the state of death and the dead, whither Job is going.
We have been carefully premonished by the affirmative that
the body goes to keoer, and the soul to sheol; Body or soul,
Job says he shall go to darkness, the land of darkness,
whether it is kcuer or slieol, Job will be there, no matter in
what aspect Job is surveyed. Whether it is one place or
the other, it is darkness.
Suppose it is maintained that the place denoted is the
grave (lcever), and that only Job's body goes there. We
immediately cite the following: Job xvii, 13,-" If I wait,
1 _
STANDARD. 187
the grave is my house; I have made my bed in the dark-
ness." In this passage, the Hebrew for grave is sheol, So
that sheol, which is to be Job's house after he is dead (the
house of his soul, if you please), is a. place of darkness, for
the dead man's bed in that house is made in the darkness.
Behold the patriarch, cold and lifeless, laid away to sleep
in silence (for the bed is the place of slumber) 'until the re-
surrection. See v. 16,-" They shall go down to the bars of
the pit (sheol), when our rest together is in the dust." We
think it would strike an honest mind as an arbitrary and
strange rendering of such language, to say, " Their living ,
souls shall go down to the bars of the pit, when our bodies
rest together in the dust." And it would strike many as a
singular and undesirable destiny for the souls of the
righteous, to go down alive to the bars of the pit, or a place
of darkness, and picketed and palisaded like a prison. But
we understand it perfectly when we know the dead are un-
conscious there, and the whole period o( their imprisonment
is but a moment in their experience.
Parenthetically, let us inquire if it is indeed uniformly
true, as alleged, that the soul alone, and not the body, is
scripturally represented to sheol, If this be true, how comes
it that Jacob protests in the event of mischief happening to
Benjamin, " Then shall ye bring down my grey hairs [not
my soul] with sorrow to the grave (3heol)." Judah, in his
conversation with Joseph, uses precisely the same language,
in describing the effect of such a calamity upon his father.
David enjoins upon Solomon the duty of executing the
punishment which J cab's iniquities had provoked, and
charged him thus: " Do therefore according to thy wisdom,
and let not his hoar head go down to the grave (3heol) in
peace." Nothing said about Joab's soul here. And he
reiterates the injunction, "His hear head bring thou down
to the grave (sheol) with blood." Thus we see there is an
unmistakable intimation that there is something besides an
immaterial conscious entity (as supposed) that goes to slieol,
The gray head and gray hairs of the dead are consigned to
slieol, Hence we understand that the Hebrew terms are
used somewhat interchangeably, sheo! denoting It locality
less definite and circumscribed than "ever, but equally in-
volving their total absence of light, life, or intelligence.
Not only do we see that "hoar head and gray hairs" are
brought down to sheol, but we also find the soul assigned to
" shokhatl« " as well as slieol, The word signifies" a pit, a
miry pit, a ditch"; and Hesekiah says, " Thou hast in love
to my soul delivered it from the pit of corruption." Elihu
also (whom God did not reprove), in Job xxxiii. 18, advises
the patriarch: "He keepeth back his soul from the pit" ;
so that the soul is not represented as exclusively going to
sheol.
But let us not run the hazard of any error here. We will
further fortify the position with plain and positive Scriptures.
188 THE BIBLE
In Psalm vi. we read, "For in death there is no re-
membrance of thee; in the grave (sheol) who shall give thee
thanks? " What more emphatic testimony could be
reasonably demanded, to the unconsciousness and inaction
of the dead? They are utterly oblivious even of God. The
memory of His divine mercy is extinct. The sentiment of
gratitude is un felt. The recollection or recognition of God,
surely would survive and defy the power of moveth (death),
if any. intellectual exercise or quality could; but sheol. and
moveth are marked with the same peculiarity. What could
be more explicit and significant? What unavailing effort
of ingenuity should seek to ascribe to the dead any function
of intelligence, when the word of God declares with com-
prehensive simplicity· that "in death there is no re-
membrance " of God. And though a thousand million souls
of saints are in sheol, not a single soul of all the mighty
multitude is occupied with the ascription of one syllable of
praise or thanksgiving to the Almighty. This may be hard
upon popular opinion, but it is the undeniable declaration
. of the word of God. It is impossible to ascribe functions to
the denizens of sheol, which are upon the authority of in-
spiration denied, without coming in direct conflict with the
testimony of revelation. Let us be teachable, and willing to
sacrifice an indefensible pre-conception to the authority of
1ehovah.
Again in Psalm !xxxviii.: "Wilt Thou show wonders to
the dead? Shall the dead arise and praise Thee?" Would
a rendering of the first question be ventured, which should
designate the body and exclude the soul, thus,-" Wilt Thou
show wonders to the bodies of the dead?" What an
absurdity I But suppose an intelligent entity, the soul, to
be meant, then of course the interrogation is equivalent to a
simple negative-" Thou wilt not show wonders" to such,
and" they shall not arise and praise Thee" until the power
of God is exerted to raise the dead. It is, therefore, clearly
un scriptural to teach that any intelligence untouched by
death, and superior to it, rises by an inherent property of
lightness or elasticity, and soars away to glory. Nay, the
dead are in sheol, and S08.r to heaven they cannot. "They
have made their bed in the darkness," and both supine and
unconscious, how can they arise and praise God? "Shall
Thy wonders be known in the dark? and Thy righteousness
in the land of forgetfulness?" No, indeed. For" there is
no wisdom nor knowledge in sheol;"
Let us revert a moment again to Hezekiah's experience.
" I said in the cutting off of my days, I shall go the gates of
the grave." Now it happens that we have again in the
original, sheol. for "grave." This being Hezekiah's desti-
nation in the event of death, we would naturally seek for
any testimony associated with this locality, specifying its
most prominent peculiarity, and particularly the effect of a
residence in ahiol on the intellectual part of man, or the
STANDARD.
inseparable and characteristic incident of such a residence.
In the 18th verse, the case is made perfectly plain in a few
words. "For the grave [that is, sheol] cannot praise Thee,
death cannot celebrate Thee," This is confirmation direct
and positive in regard to the non-exercise of gratitude, the
non-expression of praise, and the non-existence of sentient
souls in sheol. It is testimony which can be neither evaded
or resisted. Hezekiah, in recalling a troubled anticipation
of becoming captive to sheol, disavows the possibility of
praising God in that captivity. There is no Te Deum
Laudamus there.
The question now arises whether a solitary passage can
be cited in the Bible which shall in any way impute intel-
ligence to the inhabitants of sheol, Is there one scripture
(not parabolic or figurative), one explicit testimony in con-
flict with those we have quoted? If so, let it be produced
for examination, and we will look at it carefully. If there
is a verse or line, from Genesis to Malachi, asserting know-
ledge and wisdom, or any emotional or mental activity in
slieol, we wait for it. If immortal souls are there endowed
with sensation and thought, let us clearly understand the
fact. We can well afford to search this matter thoroughly.
Our knowledge surely need not be superficial, if we are
patiently resolved to be accurate. And so, too, in regard to
hades, the New Testament equivalent for sheol; If there can
be found, outside of the figurative license and usage of
parable, one syllable of testimony to disembodied conscious-
ness and intellect, in the use of this term, let us have it.
If souls think and feel, love and hate, in hades, we are ready
and waiting to be instructed. Truth is the precious prize
we seek. We care nothing for the absurdities of heathen
mythology. What has flowed down to us from antiquity,
on the stream of corrupt tradition, does not concern us.
One line from the word of God is worth more than all the
fables and fancies of Alexandria or Athens, Corinth or
Rome. How Pluto governed, or Minos judged, or Charon
rowed, or Cerberus barked, or Tantalus, Sisyphus and Ixion
suffered, is of no account.
•
PREPARATION FOR CHRIST'S .COMING.
FROM "DR. SEISS'S PARABLE OF THE TEN VIRGINS."
To be prepared for the coming of the Son of Man is to be in
the condition of the wise virgins. First of all, we must be
virgins; that is, chaste and pure from idolatry and sin,
being cleansed and sanctified by the blood of Jesus; and the
renewing of the Holy Spirit; in other words, we must be
genuine and thorough Christians. We must also have the
true spirit of faith and hope, which is the renunciation of
the world, and the looking forward to the coming of Christ
and. His kingdom as the great goal of Christian life.
Furthermore, we must be joined with the company of those
 THE BIBLE STANDARD.
who have made this renunciation, and take up the lamp of a
sincere and open profession of our faith and purpose, and
have that lamp in the best possible trim for the uses for
which it is intended; filled with the oil of the Holy Spirit,
lit with the light of truth, and burning with the glory of
virtue and good works. And to all this must be added the
prudence to lay in an ample stock of divine unction, con-
secrating us unto the Lord, in a depth and thoroughness of
practical devotion beyond all common saintship and pro-
fession. Without this, we hope in vain for the high honours
of the kingdom of God.
There be those who seem to think that nothing is neces-
sary to prepare us for the coming of the Son of Man, but
to believe the doctrine of his speedy coming and to make
ado about it. There be those also who seem to believe that
nothing more devolves on us than to refer our case to Christ,
and to leave everything in His hands, without any effort to
work on our part. But these are only Satanic opiates to
lull the treacherous heart into fatal slumbers. What is
faith without works but a mere empty delusion 't Of what
use is truth, if it be not made living and practical? There
is an obedience and working life and charity in genuine
faith, in the absence of which all the believing and pro-
fession in the world are mere sounding brass and useless
clatter. "Not everyone that saith Lord, Lord, shall enter
into the kingdom of heaven; but he that doeth the will of
the Father which is in heaven." Good works can never
.save a man, or add anything to the virtue of the redemptive
provisions of Almighty grace; but no man has ever really
taken hold of those provisions who has not enlisted himself
for a practical battle with sin, in which he will agree to no
compromise and no armistice.
It lies in the very essence of saving faith to obey law, to
make sacrifices, to submit to self-denial, and to work with
the same fear and trembling, and persevering earnestness,
as if it depended upon us alone to achieve the salvation for
which we hope. Everywhere the Scriptures speak of
service to be performed, of diligence to be exercised, and of
practical righteousness to be exhibited (even to the plucking
out of the offending eye, and the cutting off of the offending
right hand, and laying ourselves upon the altar as a living
sacrifice unto God, and the willing suffering of the loss of
all things for Christ), in connection with which alone eternal
rewards are promised. Christ must indeed work in us, but
we must be eo-workers with Him. The" pounds" and the
" talents" are His gifts, and our places, opportunities, and
abilities are all conferred by Him; nor will He reckon with
us according to what we have not, but according to what we
have; but there is a judgment appointed even for Christians
and servants of God, where inquisition respects nothing but
works, the awards of which are in exact commensuration
with our deeds of good and righteousness, in which no
189
slothfui servant's cause can ever be maintained. The very
Bride of the Lamb, chosen and adorned by His own free
grace, must yet" make herself read f," and only stands in her
high relation to her Lord by reason of her untiring diligence
in this particular.
We are commanded to watch; and watching is work, and
work of the very hardest kind. Ask the sentinels and
pickets in your army; ask the city guardians who quietly
tread your pavements while you sleep; ask the wan and
weary attendants upon the couch of affliction; and they will
tell you. And he who counts that he is fulfilling the
injunction of this text without laborious work, does but
deceive himself, and is marching to a destiny of disappoint-
ment, mortification, and unavailing regrets.
Nor is it difficult to ascertain what are those works to
which we must devote ourselves with a view to be ready for
the Lord's coming. Having given ourselves unreservedly to
Christ, we must try continually to be more and more
like Him, mortifying the desires of the flesh, employing
diligently the means of improvement in sacred wisdom and
grace, subjecting ourselves cheerfully to the rules of heavenly
discipline, occupying our stations with industry, patience,
and fidelity, endeavouring to be useful to the Church and
to our fellow-men, and, by constant prayer and circum-
spection, seeking to abound in love, joy, peace, long-suffer-
ing, gentleness, goodness, faith, meekness, temperance, and
charity, which are the propel' fruits of a living union with
the Saviour. When temptations arise we must fight them,
and resist, though it should cost us many an earthly 108s, or
even life itself. When a field of usefulness presents,
and Providence calls us to occupy it, we must promptly
enter it, as by God's own appointment, never tiring, and
never relinquishing, as long as we have strength to labour
or work to do. We are not to forsake our places in the.
world, and turn pilgrims and anchorites, nor yet to seize
upon offices in which God has not placed us, but to be
faithful in our appointed stations, according to the grace
severally dealt to us, ministering, teaching, exhorting, giving,
ruling, showing mercy, and serving with all godliness and
honesty; abhorring that which is evil; cleaving to that
which is good; not slothful in business; fervent in spirit;
rejoicing in hope; patient in tribulation; continuing instant
in prayer;. distributing to the necessity of saints; given to
hospitality; blessing them that persecute; rejoicing with
them that do rejoice; weeping with them that weep; con-
descending to men of low estate; providing things honour-
able in the sight of all men (Rom. xii. 6-7); and all as
under the immediate eye of Him to Whom we shall presently
have to account for the way in which we have fulfilled our
trusts.
This is the path to the honours of the kingdom. They
can be reached by no other road. And he only who is found
walking in this way is prepared to meet his Lord, or can be
said b fill out the great requirement of the command to
" watch."
190 THE BIBLE
A MIXED RULE OF INTERPRETATION.-HOW
IT WORKS.
A SERMON was preached some years ago in London. In the
congregation were two Jews. After the sermon a discussion
arose in the vestry on the subject of a Psalm which con-
tained a prophecy respecting the restoration of the Jewish
nation. The clergyman denied the interpretation of the
national restoration. One of the Jews, who spoke for both,
interposed and said, "Then how can you wonder that we
deny what you call the incarnation?" The Jew then asked
for a Bible, and opened it at that passage which contains
the address of the angels to Mary : "And behold, thou
shalt conceive in thy womb, and bring forth a Son, and
shalt call his name Jesus. He shall be great, and shall be
called the Son of the Highest; and the Lord God shall give
unto Him the throne of his father David," &c.
He then invited the clergyman to go with him through
the passage. The clergyman went through the first three
or four clauses, and the Jew allowed the literal interpretation
to pass. But when he came to this part: "And the Lord
God shall give unto Him the throne of His father David,
and He shall reign," &c. "That is," said the clergy-
man, "He shall reign in the hearts of His people."
'Is that so?" said the Jew, "and not at Jerusalem,
where David reigned? Then I deny that Mary had
a son; it signifies only that the Messiah was pure
from His birth; that is the meaning of the Virgin having a
son. I take your mode of interpreting this verse, and carry
it back to the former verse, and deny the incarnation."
"But," said the clergyman, "we believe in the literal
interpretation of this, because the event has shown it to be
literal." "Then," said the Jew, with an indescribable mixture
of scorn and contempt, " Ha I you believe because it is done;
we believe because GOD SPOKE." Reader, let us take God
at His word.
ASSOCIATION NOTES.
NEWS.
GRAVESEND, KENT.-Series of three lectures by the Editor.-
The attendance at these was not equal to expectation on the
first and second nights, but a very good audience gathered
together on the third and closing night. Marked and earnest
attention was given each evening to the plain and forcible
reasonings of the lecturer. On the Wednesday, after the
lecture, a very cordial vote of thanks was given to Mr.
Brown, without a single dissentient. Some questions were
also asked, and the answers given won the approval of the
audience, especially the exposition of Christ's reply to the
dying thief. The length of the third lecture, on "The
signs of the times," prevented the usual questions, and votes
of thanks, but the approval of the audience was well-marked
STANDARD.
through the delivery of the lecture. The chairman ex-
pressed the pleasure with which he had presided at the
meetings, and congratulated the audience on their Christian
spirit. The subject of Tuesday's lecture was" The Gospel
Hope, or Immortality brought to light through the Gospel;"
Wednesday, ,; The Atonement in the light of conditional
immortality;" and on Thursday, "The signs of the times."
The dates were, April 1st, 2nd, 3rd. The chair was taken
by the Secretary.
CHELTENHAM.-OnSunday, March 23rd, two able sermons
were p-elivered by the Rev. Thomas Vasey, of Bridgnorth, to
excellent congregations. On the two following evenings
Mr. Vasey lectured to very fair audiences, subjects: "Is
immortality the natural birthright of humanity? or, Will all
men (of necessity) live for ever," and " The solemn doom of
the wicked. Will it be eternal torment? deliverance from
hell? or, to perish for ever?" The Secretary presided over
a deeply attentive and thoughtful body of hearers. Most
hearty votes of thanks were passed. Twenty-four copies of
Mr. Silas Henn's " Trutli set free" were disposed of.
LONDON,N .-The series of Sunday evening lectures at
MaberleyChapel, Dalston, by Dr. W. Leask, on "The
Apocalypse," have been largely attended, and have excited
deep interest. The people heard the word with all readiness.
GLASGOw.-Our brethren here are negociating for the
exclusive use of a better hall than that now held by them
for Sabbath use only. In the interest of the truth, amongst
so large a population, we desire their success.
HULL.-We have received from the friends here a few
copies of a bill entitled." England's mission to the heathen,"
showing and denouncing in strong, but just, terms, the Far
spirit which has seized upon the nation. Copies may be
had of Messrs. Akester and Ward, 79, Hessle-road, Hull,
and Fountain-road.
OUR SUBSCRIBERS ANDDoxons.c=First to the great God our
Father, and, second, to His servants whose hearts He has
touched, do we render our grateful thanks, for the success
which has attended our efforts to form an association for
united effort, and to spread the truth. In the first half of
our year we have received-chiefly in members' subscrip-
tions, ranging from 2s. Gd, to £10 10s.--the sum of £60 ;
this is quite exclusive of sales; whilst, since our last issue,
two members of our central board have donated £20 each to
aid us in establishing a London office, believing that to be a
matter of necessity as a place of call, but chiefly as a •
publishing-office and book depot; thus, in a little over six
months, without canvassing, £100 has been given for our
special work. To God will we give praise.
Early in May we hope to open our new office in St. Paul's
Buildings, Paternoster Row, when we shall be in a position
 'tiRE BIBLE SrrANDARD. 191

to supply the public-through their booksellers 01' by special BINGLEY, YORKSHIRE-Odd Fellows' Hall, at 2-30, every
Sunday. Monday evening, 6-30, at Mr. Harrison's,
parcel-with all books published in this kingdom on " The
Rook-street.
Life and the Advent;" and we hope shortly to establish
relations with our American, Canadian, and Australian COTTINGLEY,
YORKSHIRE-At Mr. Lot Moore's, 7 p.m.
brethren, so as to supply such works to English readers as CHELTENHAM-Christian Assembly, St. George's Place. Cyrus
may be published across the seas. E. Brooks, Minister. On Sundays, Service with Sermon
at 11 and 6-30; Bible Class at 3. On Thursdays,
PRAYER.-" Brethren, pray for us." vVe are engaging in Lecture at 7-45.
a responsible work, our aim being the glory of Christ our
EDINBURGH-98, South Bridge. A Church of baptised be-
Saviour, and of God our Father; and the emancipation of lievers, looking for eternal life and the Kingdom of our
His earthly children from the cruel thraldom of dark and Lord Jesus Christ at His coming, meets here every
delusive dogmas, and their enlightenment by the truth. Sunday at 11 a m. and 6-30 p.m,
Again, we say, " Brethren, pray for us," that God, even the GRAVESEND, KENT.-Public Hall, New Road. Biblical Dis-
God and Father of our Lord Jesus Christ, may give us His cussion Class each Tuesday evening at 8 o'clock. Free
and open to all. A cordial invitation given.
blessing, and guide us and prosper us according to His holy
will. We have asked our brethren in London-by request HULL-Ohristians' Meeting Room, Protestant Hall. Room
No. 6, Up-stairs. Lst day, Sunday, 11 a.m., Breaking
of our revered brother, General H. Goodwyn, of Clevedon- Bread; 6-30 p.m., Reac1ing 01' Preaching. Thursday
to hold a united meeting for prayer, for a blessing upon our evening, 7-30, Reading Meeting, at 79, Hessle Road.
efforts; and now we ask our provincial brethren to remember LINCOLN-Mint Lane. Geo. A. Brown, Minister. Sunday,
us in their separate gatherings in special prayer. Will also Service at 10-30 and 6. Monday, Prayer Meeting at 7,
our scattered friends, having no fellowship in the truth, Wednesday, 7.
remember us at the throne of grace? LIVERPOOL-Club Moor Hall, Townsend Lane. Sundays,
FUNDS.- With enlarged expenditure for rent and Secre- Services at 10-45 and 6-30. Mutual Improvement
Society, Monday 8. Prayer Meeting, Thursday 7-30.
tary's salary, an enlarged income is needed; "freely ye Applications to W. H. Miller, 11, Belmont Road.
have received, freely give." We are content to state our
LIVERPOOL-9, Clayton Square. In connection with "the
case, and to leave it to the Lord and His people. Address Association for the Dissemination of the Truth of Life
for the present as before. and Immortality through Christ alone;" a Weekly
CYRUSE. BROOKS, Meeting on Friday at 7-30.
4, Oriel Place, LONDON,N-Maberley Chapel, Ball's Pond Road, Dalston.
Cheltenham. Minister, Rev. Dr. Wm. Leask, Editor of The Rainboui.
Sundays, Services at 11 and 6-30. Thursday, Service
at 7-30.

VISITORS' GUIDE. LONDON-Clapham, Gauclen Road Gospel Hall (opposite Clap-

ham Roac1 Station). Lord's Day morning at 11 o'clock,
[HITHERTO, it has been common for those holding" Conditional Immor- for Worship anc1 Breaking of Bread according to the
tality," to have to heal' and support a ministry of which they could not
approve, and the teachings of which were utterly repugnant to them;
Scriptures. All Christians welcome.
or, to come out and bear the cross of isolation. Yea, in some cases,
even when there has been in the same neighbourhood others, holding the
LONDON(North West)-St. John's Rooms, Lisson Grove.
truth; or, banded together to declare it. We wish to prevent this in Sunday, Worship at 11; Preaching at 7. Tuesday,
future, and have therefore designed this Guide. By its help, brethrm Bible Reading at 7. All Christians welcome. Adc1ress
can see at a glance where to find suitable fellowship, and enjoy a suitable letters, " R. J. Hammond, 62, Maida Vale, London, W."
ministry. Seeing that our aim is to make the circulation of the
Standard (as our Association organ), co-extensive with those holding our Loxnos-c-Holborn College, 12, Red Lion Square, W.C·
common faith, to enable us to direct such to suitable fellowship, we Worship and Breaking of Bread every Sunday evening
need the co-operation of our fellow-believers, and particulars of every
place in the United Kingdom where such fellowship and teaching may
at 7. Bible Readings Sunday Afternoon, 3.-15.
be obtained. See foot-note.] Wednesday evenings 7-30. All Believers Welcomed.
BIRMINGHAM-19,Hagley Road. Christians meet for Breaking LONDON,E.-Union Chapel, Victoria Park-road, South
of Bread and Fellowship on Sunday mornings at 10-30 ; Hackney. Minister, M~·. N. Starkey. Services:-
evening Service, 6-30. Wednesday, 7-30. Visitors can Suudays, at 10.45, 3.0, and 6.30. Monday, Wednesday,
apply to Mr. G. Whitehouse, 2, Yew Tree Road; Mr. A. Thursday, and Saturday at 8.0 Tuesday (Temperance)
Crosbie, York Roac1; or Mr. H. Brittain, 26, All Saints' 6.30 and 8.0 Come and welcome.
Roac1. NESTON,Cheshire-Neston Gospel Hall. J. J. Grylls,
BRADFORD,YORl{SHIR~-Temperance Hall, Chapel-street, a Minister. Services-Sunday at 10-30 and 6-30,
Meeting of Christians (holding" Life in Christ") each Wednesday 7 o'clock.
Lord's Day evening at 6-30, for Preaching and the N.B.-To make this guide really useful, we need the
Breaking of Breac1. On Wednesdsys, at 7-30, a insertion therein of all places of Christian W orship where
Bible Class. the pulpit teachings are in harmony with the truth or
BRADFORD, YORKSHIRE-Shaw's Temperance Hotel, Rawson- "Life and Immortality" in Christ alone, Who hath brought
street, 7-30. Every other Sunday, 3, Burley-street , it to light. The Subscription fee is 5s. per annum. Address
Bolton Woods, 6-30. -Cyrus E. Brooks, 4, Oriel Place, Cheltenham.
 192 THE BIBLE STANDARD.

LAST YEAR'S "BIBLE STANDARD."-We have on

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By H. CONSTABLE, M,A., THE BIBLE ECHO: Edited by W. KELLAWAY;

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(Late Prebendary of Cor", Ireland). of Christian Literature, in the sixth volume, treating especially upon
the truths of the Mortal Nature of Man-Life only in Christ-The
nURATION AND NATURE OF FUTURE PUNISH- Coming of Jesus-The Kingdom of God-The Destruction of the
MENT. 5th Edition, 340 pp. An elaborate argument touching Ungodly. Teaching also the precepts of the Gospel, endeavouring
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